Reversing The Process

by Geshe Sonam Rinchen

Whether or not we continue to suffer in cyclic existence depends on whether we perform formative actions. The purified side of the twelve links begins when we become exalted beings with direct experience of reality. Since this stops the creation of formative actions, their imprints will not be left on our consciousness. Even though pleasure and pain are still experienced, we will not respond to these feelings and sensations with craving, thereby preventing grasping and existence, which in turn will preclude rebirth. This is how we contemplate the purified side of the twelve links in forward sequence.

When ignorance has stopped 

Formative action will not occur.

Ignorance is stopped by awareness

Meditating on suchness.

Only understanding the suchness or fundamental nature of dependently arising phenomena can stop our ignorance. First we must learn about reality and then think about and familiarise ourselves with it until we gain a direct experience.

Through the stopping of that, then that,

That and that will not manifest.

The exclusively painful aggregates

Cease to exist in this way.

Stopping one link stops the next, and for a practitioner who can prevent the links from following one upon the other, these exclusively painful aggregates, which are in no way associated with true happiness, will not occur. If a body and mind of this kind do not come into existence again, the suffering associated with them also will not arise. To stop the suffering of death, we have to stop birth and everything that gives rise to birth. And so we retrace our steps back to the stopping of the first link, ignorance.

When we go back from stopping the most critical suffering of death to stopping ignorance, we understand that true cessation of suffering, the third of the noble truths, is possible. When we look at the purified process in forward sequence, namely how stopping ignorance stops formative action and so forth, we understand the true paths of insight that are necessary to bring about cessation of suffering.

In the twenty-sixth chapter of his Treatise on the Middle Way Nagarjuna explains the conventional way in which the twelve links chain us to cyclic existence and how we can free ourselves. All the other chapters of his great work are about negating the true existence of the self and other phenomena. He does not mention this theme in the twenty-sixth chapter because he has already conclusively refuted existence of this kind, and it is therefore clear that none of these links could exist in that way. From the ultimate point of view each of these links, like everything else that exists, is empty of true or objective existence. Understanding this is crucial for breaking out of the cycle.

The selflessness of persons and the selflessness of other phenomena are about our own lack of intrinsic existence as well as the lack of intrinsic existence of our bodies and minds. When we start to understand the fundamental nature of things, our confusion gradually decreases and we no longer act under its compulsion. As human beings we can think about this. It is said there is no other door to peace, so if we want to pacify our suffering, we must understand the nature of reality. When emptiness is mentioned, we shouldn’t immediately think, “This is too complicated for me,” and turn away from it.

There are two things to consider: how the self is a dependently existent phenomenon and how other phenomena, particularly our body and mind, are also dependently existent.

Focusing on our body and mind, we distort what is there and see them and the self as having true or inherent existence. The fabrication created by this instinctive misconception is the object of negation. Logic allows us to investigate whether how we perceive ourselves is correct or not. The reasoning that conclusively demonstrates the nonexistence of what we fabricate is that the person and other phenomena exist in dependence on a host of different factors.

If we look thoroughly for something we have lost and still cannot find it, we know for certain that it isn’t there. First we must identify quite clearly what it is we are searching for. If the self existed in the way our conception apprehends it, we should be able to find it. If despite rigorous investigation we do not, we can be absolutely sure that the self as we perceive it does not exist. In the Buddha’s teaching and in the great commentaries many different approaches are explained for gaining this essential understanding and negating the existence of the self that we fabricate. These approaches are intended to stop our instinctive or innate misconception.

Although in this presentation we have gone through the twelve links a number of times both in detail and in summary, which may at first glance appear repetitive, each time new elements were introduced. This is to help us to become familiar with the topic. If as we read or listen to teachings we understand what is said, precious imprints are laid down, even if afterwards we cannot remember all the details. Thinking about what we have learned again and again establishes those imprints firmly.

Understanding of the twelve links is important whether we are seeking a good rebirth, freedom from cyclic existence, or complete enlightenment for the sake of all living beings, but it will only be fruitful if it is supported by the creation of bountiful merit.